4. Ibn Hajar said in Fath al-Baari (2/186), "It is a weak hadeeth." What further points to its

weakness is that contrary to it has been narrated on the authority of `Ali with a better

isnaad: the hadith of Ibn Jareer al-Dabbi `an his father, who said, "I saw `Ali (radi Allaahu `anhu) holding his left arm with his right on the wrist, above the navel" -this isnaad is a candidate for the rank of hasan; Baihaqi (1/301) firmly designated it to be hasan, and Bukhaari (1/301) designated it with certainty while giving it in an abridged, ta`leeq form. What is authentic from the Prophet (sallallaahu `alaihi wa sallam) with respect to the position of the hands is that they should be on the chest; there are many ahaadeeth about this, among them is one on the authority of Taawoos, who said, "The Messenger of Allaah (sallallaahu `alaihi wa sallam) used to place his right arm on his left arm, and clasp them firmly on his chest during prayer" -transmitted by Abu Daawood (759) with a sahih isnaad. Although this is mursal, it is enough as proof for all scholars, with all their various opinions regarding the Mursal hadith, since it is sahih as a mursal isnaad and has also been related as mawsool in many narrations; hence, it is valid as proof for all. Some of the supporting narrations are as follows: 1. from Waa'il ibn Hujr: "That he saw the Prophet -sallallaahu `alaihi wa sallam -put his right hand upon his left and place them upon his chest." Reported by Ibn Khuzaimah in his sahih (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his Sunan (2/30) with two chains of narration which support each other. 2. from Qabeesah ibn Hulb, from his father who said: "I saw the Prophet (sallallaahu `alaihi wa sallam), leave [after completing the Prayer] from his right and his left, and I saw him place this upon his chest -Yahyaa (Ibn Sa'eed) described the right (hand) upon the left above the joint." Reported by Ahmad (5/226) with a chain of narrators who are of the standard set by Muslim except for Qabeesah, but he is declared reliable by 'Ijli & Ibn Hibbaan; however, no one narrates from him except Simaak ibn Harb about whom Ibn al-Madeeni and Nasaa'i say: "Unknown" and Ibn Hajar says in Taqreeb: "He is `Maqbool' [i.e. acceptable only if supported]." The hadith of one such as him are hasan as supporting narrations, and therefore Tirmidhi said after quoting the part of this hadith concerning taking the left hand with the right, "It is a hasan hadith." So these are three ahaadeeth which show that the Sunnah is to place the hands on the chest, and one who comes across them will not doubt that together they are sufficient to prove this. [Back to contents] 19) Appendix 5: The Weakness of the hadith condemning Recitation behind the Imaam from: Silsilah al-Ahaadeeth ad-Da`eefah wal-Mawdoo`ah (568-570) by Shaykh al-Albaani 1-"He who recites behind the imaam, his mouth is filled with fire." Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdoo`aat (p.93), and said, "The isnaad contains

Ma'moon ibn Ahmad al-Harawi, an utter liar who used to narrate fabrications." More of his description is given in hadith 2 below. Ibn Hibbaan mentioned this hadith under his name in ad-Du`afaa (The Weak Narrators) and Dhahabi regarded it as one of his calamities! Some Hanafis have been deceived by this hadith, arguing on its basis that any recitation behind the imaam is totally haraam! Abul Hasanaat al-Luknawi said in at-Ta`leeq al-Mumajjid `alaa Muwatta` Muhammad (p. 99), "It was mentioned by the author of Nihaayah and by others as marfoo` with the wording, `_there is a burning coal in his mouth', and it is totally baseless." He had said before that, "In no sahih marfoo` hadith is there a forbiddance of reciting alFaatihah behind the imaam; all that they quote as marfoo` regarding this is either baseless or not authentic", and had then mentioned this hadith with both wordings as an example. The people of knowledge, both past and present, have differed regarding recitation behind the imaam, taking one of three views: